Archive for the ‘David Myatt Biographical’ Category

Perspicacious Comment About Myatt


David Myatt 1995 CE

David Myatt 1995 CE

Perspicacious Comment About David Myatt

Given below is a comment about David Myatt, recently posted on an Internet forum by a user named Silvertongue.

The forum in question is for ENFP types – that’s those who identify with a particular Jungian personality type, based on the Myers-Briggs Type Indicator. Thus, as you might imagine, this is not your typical dumb-ass Internet forum.

This comment is one of the most illuminating – one of the most perspicacious – I’ve come across concerning David Myatt, exposing as it does (IMO) the real Myatt and his real aims: which are, first, to develop a new species of human beings (Homo Galacticus), not be eugenics or anything so passée, but by having individuals accept and overcome physical, psychic, intellectual, and social, challenges (pathei-mathos), and, second, the exploration and colonization of the stars, which of itself, in his view will, aid and produce this new species. Myatt has devoted his whole adult life to these objectives – to Vindex, and the emergence of a Galactic Imperium.

” I think you would really get a lot out of… investigating ”David Myatt” and ”Anton Long” (they’re the same person, despite their denials of this). Don’t stop when you see that he’s a Nazi or Muslim fundamentalist or a Satanist or a whatever else… go beyond media reports etc. to the sites actually dedicated to working out what he’s truly about. One of the most interesting characters of our century or any other.

The more you read about him, the less you’ll be sure of, the more interesting he’ll become….

You’ll see why its relevant during your research. He’s something of an inspiration for me, although I was unaware of his work before I began mine. I have to admit that he’s more skilled than I am (although, when I’m really trying, I’m a better writer. The deofel quintet is truly awful).

A hint that will help you understand: his work with the order of nine angles is closer to the core than his work as a Muslim fundamentalist or a Nazi, but it is not the core. Look beyond, beyond the forms he uses. Look to how he manipulates those forms in order to achieve different ends.

He’s not a Satanist or a Nazi or a Muslim, essentially. Those are forms which he has, very effectively, manipulated to the extent that his individual agenda (wyrd) has become a permanent and self-propagating aspect of those subcultures. Modern national socialism and modern occultism, for example, have both been deeply influenced. Those may seem like backwaters– but they’re significant subcultures which have the power to affect society by their relationship to it, the degree to which they are in antipathy with other subcultures, and the way in which they attract and alter a certain kind of individual who is hugely influential upon society (the ”shaman”, the true priest, the poet).

By altering those forms, he essentially alters the subtle structure of all society. Also consider that subcultures such as occultism significantly affect more mainstream media (because creators of such are often drawn to them in youth etc), and that by permanently influencing the nature of such a subculture, the media which determines the psychophysiological environment of all society can be altered.

The forms are not the message. Satanism is not the message. Nazism is not the message. Islam is not the message. They are manipulated to become vessels for Myatt’s agenda (the stars?). Believe me, you will find curious research on this fascinating.”

Personally, I agree with the comment above about the Deofel Quintet – for it’s not great writing, and not in the same league as newer fiction such as Eulalia, Dark Daughter of Baphomet, and In The Sky of Dreaming.

But I guess the Deofel Quintet served a useful function in it’s now gone day – which was being read aloud to a small group of Occult initiates, in an intimate candle-lit setting. You no doubt can imagine the clichéd scene – ” It was a dark and stormy night, but inside the Satanic temple it was warm with a roaring log fire…”

Or something such as  – ” Are you sitting comfortably, children? Then I’ll begin. Once upon a time….”

Lianna of Thee Darky Sox
122 yf

P.S. Read more about Myatt and Vindex at Myatt and the Quest for Vindex.

P.P.S. (For the MOAC) – I was gonna use the spelling develope to yank your chain, but thought this comment would be even more fun.

David Myatt, Islam, Occultism, and The Numinous Way

David Myatt, from a painting by Richard Moult

David Myatt, from a painting by Richard Moult

Myatt is a living, subversive, prism, transforming the dull monochrome light of ordinary life into a spectrum of vibrant colours that can inspire.

Over the past year, a multitude of rumours have been spread – mostly via the medium of the Internet – about Myatt leaving Islam, and returning to the mystical philosophy of The Numinous Way which he has developed over a period of around ten years.

Furthermore, not only have several new articles – allegedly by Myatt himself – been circulated and appeared on the Internet, with titles such as Introduction to the Ontology of Being – in which the author explains the philosophy of The Numinous Way – but also articles, by both Myatt fans and Myatt detractors, have been published, commenting on this alleged return and this seeming rejection, by Myatt, of Islam.

As for Myatt himself, his most recent authenticated pronouncements have included a post, some weeks ago (September 2010 CE) on his own Islamist weblog, in which he publicly re-affirmed he was a Muslim, and his autobiography, Myngath (published July 2010 CE) indicating there has not been such a renunciation of Islam, but only some doubts stemming from a personal tragedy.

But one has to ask the question – Does all or any of this really matter, to us? If so, why? Just what are such perceptions of Myatt trying to tell us about him, and possibly more importantly, about ourselves as we use such outward things as a measure of our judgement?

Myatt and The Order of Nine Angles

Most importantly, what all commentators on the subject of Myatt’s alleged, assumed, or even real, pronouncements regarding “leaving Islam” have either not noticed or not commented upon, for some reason, is that Myatt’s alter ego, Anton Long [1] has never, ever, in the past forty years made any pronouncements or announcements regarding having rejected The Sinister Way or the Order of Nine Angles (ONA).

That is, Anton Long – for the past forty or more years – has remained steadfastly loyal to The Sinister Way and the ONA, and has continued to write, to circulate and to have published, ONA material and documents.

This fact alone may well point those who seem to be confused by Myatt’s many apparent “changes of direction” in the right direction, and allay both their suspicions and doubts regarding Myatt and what many mundanes and Magians have described as Myatt’s psychological instability, based, as this silly opinion of theirs is, on their own presumption that he has flitted from one ideology to another, and from one religion to another, over a period of several decades.

In my opinion, this one fact, this undeniable truth, certainly seems to points us toward the reality that Anton Long is, or represents, the real Myatt – and that the ONA, with its sinister and long-term goals and aims [2], represents the real goals and aims of Myatt himself.

This would mean that all Myatt’s various, diverse, involvements – political, religious, and otherwise – should be seen in this light, as a means to an end. This end is a new type of (sinister) society, and a new type of human being.

As one commentator about Myatt wrote:

Myatt’s primary aim, throughout his entire adult life, has been to find, develope and use means to bring about his vision of a Galactic Imperium. All his various endeavors and involvements – from National Socialism, to the ONA, to his philosophy of The Numinous Way, to his involvement with radical Islam – are all part of this.

They are all means to explain, to propagate, to try and implement – through, for example, destabilizing the status quo, confronting the Magian, and agitating for revolution – his Vindex mythos and this vision of a Galactic Imperium. He has been almost fanatically single-minded in his pursuit of this vision, and, at times, quite ruthless. He has also been exceptionally pragmatic – using whatever means, whatever ideology, whatever tactics, that might help him undermine and confront what he calls “the tyranny of the Magian manifest in the dishonourable Amerikan empire of Homo Hubris.”

These tactics have included racist violence, racist and Islamic terrorism, Nazi politics, and using the ONA as a means of subversion and radical change. Myatt has also been consistent, for over four decades, in upholding and propagating the principle of personal honor, which he wove into his NS writings, which he made one of the foundations of his philosophy of The Numinous Way, and which he made the basis for both the clans of Vindex and the tribes of the ONA. JR Wright:  The Numinous Dark – Myatt and the Vindex Mythos

My own view is that this Galactic Imperium of Myatt’s is simply the outward and practical form of the ONA’s sinister New Aeon, where what the ONA call the Law of The Sinister-Numen, and new tribes, hold sway, having displaced and destroyed the old ways of nation and of States.

Thus, even Myatt’s mystical, apolitical Numinous Way could well be – and most probably is – a means, a tactic. One more way in which people can reject The System, the ways of The Old Order, the Old Aeon, and create for themselves what amounts to a new and ultimately subversive way of living, detached from The State, and certainly detached from the Magian New World Order and its tyrannical abstractions.

Myatt and National Socialism

Another fact which has seemingly been overlooked in the past ten years of so since Myatt’s conversion to Islam, is that he has never renounced, publicly, his support for and praise of Adolf Hitler and Hitler’s loyal German supporters.

Furthermore, Myatt has, several times, and as a Muslim – and most recently last year (2009 CE) – continued to express his admiration for Hitler and the Third Reich.

Consider, for example, the following quotes (with my emphasis), from Myatt.

” I have never, in my heart and mind, renounced my belief in Adolf Hitler as a good man, an honourable man, who… strove to create a just and noble society, and who was destroyed by the ignoble machinations of those opposed to what is good and who have spread dishonourable lies about him, his followers and his Cause. Thus it is that I find I cannot denounce this noble man and those who fought and died for the cause he upheld, as I cannot and will not denounce those who today honourably (and I stress honourably) continue the struggle in his name and who respect the Way of Life which is Al-Islam and who thus see we who are Muslims as allies in the fight against our common enemy. Thus it is that I continued for several years, after my reversion, with Reichsfolk – an honourable organization striving to presence something of the Numen I believe was manifest in National-Socialist Germany and in and through the life of Adolf Hitler.”    Autobiographical Notes, Part 2, dated 1422 AH

” The currently unpopular and often censored truth of our times is that National-Socialist Germany – what it had evolved to be by the beginning of The First Zionist War – was a modern mostly unconscious expression of the numinous, honourable, warrior ethos, and stood in complete and stark contrast to the materialism, the hubris, of the Magian and their allies and servants in the West, represented by the arrogant, profane, White Hordes of Homo Hubris. Furthermore, had NS Germany not been defeated by The White Hordes of Homo Hubris and by the machinations of the Magian, there is almost no doubt that it would have evolved further to become the genesis of a new numinous resurgence, and restored to the West, and other lands, that connexion to the numinous which centuries of plunder, exploitation, greed, abstractions, and dishonourable war had severed…”  Mythos of Vindex, Chapter 2 (The Ethos of Vindex In Historical Context), undated, but c. 2009 CE

” The simple reality is that the Zionists and the Amerikans and their allies are lying, deceitful, hypocritical, dishonourable bullies, while the Mujahideen – as were the vast majority of the soldiers of the Third Reich – are honourable warriors fighting for a just, anti-Zionist, cause…

There certainly were many who fought and who died for Adolf Hitler, and for their fatherland, who were striving to act in an honourable way, and indeed many – such as Waffen-SS General Leon Degrelle, Hans Ulrich Rudel and Major-General Otto Ernst Remer – who not only did act honourably, but who embodied the true, non-racist, spirit of Hitler’s National-Socialism…

I still respect genuine National-Socialists – of whom there are very few, today – as I do understand how genuine National-Socialism can create a somewhat more noble society than exists in any Western land today, with such a society benefiting not only the peoples of the West but also we who are Muslim, for such societies, as mentioned in the above quote of mine, would aid us in our war against world Zionism and our battles against the type of dishonourable arrogant bully so evident in the Amerika of today.”    Islam, National-Socialism, and Honour, dated 1430 AH

These truths – this continuing respect by Myatt for Hitler and genuine (honourable, ethical) National Socialists – may well give us another clue as to Myatt’s real motivates, goals and aims.

This clue is his life-long, at times fanatical, commitment to fighting what he, and the ONA, euphemistically call the Magian, and the Magian ethos [3].

In one of his earliest, published writings – Vindex: The Destiny of the West – published in 1984 CE (and written c. 1976 CE) Myatt analyses what he called the Magian distortion of The West, by which he meant the influence and the power of the Zionists.

It is no coincidence that Myatt – in both his NS days and as a Muslim – called and calls The Second World War the First Zionist War, and that this commitment to fighting the Magian, and the Magian ethos, is also an integral part of the mythos and philosophy of the ONA.

Indeed, this anti-Magian aspect of the ONA led one academic to write that one of distinguishing characteristics of the ONA is that it is a non-Semitic tradition, and purposely avoids any Jewish and Nazarene influence. [4]

Myatt and Islam

It is my view that Myatt has engaged with Islam, and is still engaged with Islam – despite reports to the contrary – for three principle reasons.

The first reason is that he regards Islam – or rather, the radical Islam of the Jihadists – as the only practical and effective means of currently fighting what he calls the dishonour and tyranny of the New World Order, led by America and its Zionist ally.

Consider, for example, the following, taken from a supplication (prayer, or dua) said by Al-Qaeda and their supporters, and also by many of the Taliban:

اللهُمَّ أَحْصِهِمْ عَدَداً، وَاقْتُلْهُمْ بَدَداً، وَلا تُغَادِرْ مِنْهُمْ أَحَداً، وَاجْعَلْهُمْ

عِبْرَةً لأَمْثَالِهِمْ مِنَ اليَهُودِ وَالنَّصَارى وَالمُشْرِكِينَ، أَذِلَّةً صَاغِرِينَ.

Allah! We ask that you kill them together, and alone – so that not a single one remains – humiliating and debasing them, making them thus an example of their kind for all Yahud, Nasara, and Mushriks…

Myatt – with his lifelong commitment to fighting what he calls “the perfidy and dishonour of the Zionists and their lackeys…” – is surely at home here. These people are like him; they have the same aims – a desire to defeat their Zionist enemies, and to establish new societies led by warriors and which train warriors.

Is it therefore surprising that we apparently see Myatt again and again returning to Islam, to his brothers-in-arms? To those who, today, are the only ones fighting his enemies in a practical way?

The second reason – obvious from his Islamic writings – is that he regards what he calls the authentic Islam of Ahlus Sunnah wa Jamaah as a practical manifestation of the numinous, in the modern world, having taken over this mantle, of being a practical manifestation, from a failed German National Socialism [5].

The third reason, and possibly the most important one, at this precise moment in time, is that he is a man of honour. Thus, he admits that his Shahadah – the testimony of faith in Islam given in a Mosque in front of two Muslim witnesses – was an oath of loyalty:

” I took an oath of loyalty, on my honour, to Allah Subhanahu wa Ta’ala and His Messenger, Muhammad (salla Allahu ‘alayhi wa sallam) and this is a binding, life-long oath… ” Islam, Honour and Duty

He also hints, in several of his writings and letters, that he has given bay’ah – a personal pledge of loyalty – to a living person, a Muslim, and while we may speculate as to who this person is, what seems to matter for Myatt is the binding nature of such an oath.

Hence it is not, or would not be for him, a simple matter of “just leaving Islam” – but instead it would be a matter of betraying such oaths, and thus betraying himself, his honour. Thus, even if, for the sake of argument, we assume that Myatt may have in recent months – or even last year, also – wanted to immerse himself totally in his own Numinous Way, at the expense of Islam, he may well have, ultimately, had no choice in the matter, given this bay’ah, and given someone he respected possibly reminding him of his honourable duty.

Is it therefore surprising that we find – or we seem to find – him placing Islam again [6] at the forefront of his life? Doing his honourable duty? Is it therefore surprising that he might – despite words in such articles as A Return To My Beginning – have decided to do continue supporting a certain war?

A similitude here might be of a man of honour who has sworn to be loyal to the leader of a certain clan, and who for years has done his honourable duty, and helped and protected the clan against its rivals, and which rivals have killed many of his friends. Gradually, he falls in love with a woman who offers him a very different way of life, which life he, personally likes, and enjoys, and inwardly desires to retire to. But the war against his clan and his chief continue. What is he to do? Abandon them, and live as his own heart desires? Would that not be a betrayal of them, especially during their time of need?

Those who have no sense of honour, no sense of duty, no sense of loyalty, will naturally see no problem here.

Another, perhaps more mundane, similitude might be of a man with duties and honourable obligations to his wife and family. He may have ceased to love his wife in the manner he once did, and may even have fallen in love with another woman. He may even no longer even like the daily toil he does by which he provides for his wife and family. Does he just simply do what he in his heart desires to do – go off with his lover and begin a new life? Or is he still bound, by duty, honour and loyalty, to do what is best for his wife – and especially for his still growing, young, family?

The Laughing Trickster

Another view, prevalent among some who have studied the life and times of Myatt, is that all the many and different effusions which Myatt issues or has issued in the past four or so years about “returning to his Numinous Way” are just designed to test and to confuse.

To test our mundaneness and our own honour, and to confuse his enemies and detractors, among whom are, naturally, various government Intelligence agencies and Police forces who take a decidedly humourless view of subversive individuals, such as Myatt, writing, inciting and supporting “terrorism”, and trying to subvert the States and nations of the Western world.

According to this view, Myatt is playing games, and is akin to a Laughing Trickster.

The Complex Man

The fundamental mistake that many or most people make, in respect of assessing or judging Myatt, is that they desire or are determined to or need to assign just one label to him. That is, and for them, Myatt has to be – or can only be – either a nazi, or a Muslim, or a Satanist, or a mystic following a mystic philosophy such as The Numinous Way. Or some kind of trickster, playing some esoteric game of his own, and laughing at us all as we flounder about striving to understand.

It never seems to occur to the majority of these people – these mundanes or Magians – that such a labelling is so Old Aeon, so passée; and an example of pure prejudice, of an inability to transcend beyond the mundanity of labels and causal categories.

As a young, Californian-based, female fan of Myatt recently commented,

” I would say that all three aspects of DM co-exist and are co-real at the same time…. I think that DM – and any living intelligent person for that matter – is too fluid, too dynamic, too complex in mind, to be boxed up inside one single well defined ‘area’. I would say that DM… is therefore not a set of boxes and labels where one cubby box is Islam, the other is ONA and so on; but that he is more like a spectrum. This spectrum consisting of many different ideas and concepts that overlap each other in certain areas…….”

Hence, many ordinary people – mundanes or Magians – really do get quite confused when someone such as Myatt appears to be all these things at once, or seems to move easily, effortlessly, from one to another of them, and then back again.

Are such things, then as the ONA, Islam, The Numinous Way, just roles, for Myatt? Just outward forms assumed for some practical purpose or another? If so, then who, or what, is the real Myatt? Or, indeed, is there – or can there be, or should there be – such a person?

The simplest explanation – which many can readily accept, and have accepted – is that they are roles, played or assumed by the sinister Magus, Anton Long. Thus, Anton Long – the evil genius behind the subversive and sinister ONA – is the real Myatt.

Another, somewhat less simple, explanation, is that Myatt has been on a voyage of both inner and outer discovery – a Faustian, or Promethean, quest, for wisdom. Here is an apt quote, from a young female fan of Myatt’s, based in England:

[Myatt is] a complex man, and one who it’s impossible to understand without considered and prolonged study. Reading wikipedia will only obfuscate, given that the way information is structured and determined appropriate there is mutually exclusive with any expression which provides understanding of his character. The Wikipedia article simply isn’t useful in forming any intelligent opinion of him.

He would say that you are being dishonourable by passing a superficial-causal judgement without taking the time to either meet and discuss matters with him or, at least, seriously attempt to understand things from his perspective before making an empathetic judgement, and not reactively judging in accordance with emotive-abstract labels.

At least read his poetry if you’re going to post about him (not any points he’s made or his Philosophy on their own merits). That’s where you can see the man as he is, and come to some limited appreciation of the kinds of things that motivate his actions; instead of seeing him as he plays at being for the sake of understanding. (Yes, understanding– how dedicated would a person have to be that they would be prepared to immerse themselves in violent subcultures such as radical Islam for the purpose of understanding that which is heretical from the inside? You’d have to want understanding more than anything else. You’d have to be a martyr to wisdom, doing that in the knowledge that you’d forever be instantly rejected upon the basis of some label you’d voluntarily taken on. Bear in mind that he’s alternated between the Numinous Way, radical Islamism and other positions for years now. That’s not the behavior of a self-identified ideologue or true believer. )

My own view, however, is that Myatt is or has been – and can be again and again – the real essence which is hidden, or which has been hidden, behind such terms as mystic, nazi, satanist, Muslim, Trickster, and that such assigned terms, such labels, obscure or hinder us from appreciating, that essence. Furthermore, that this essence is not as different, not as divergent, as such terms and labels suggest or lead us to believe. Instead, they are – in their own very essence – but different emanations of the same thing, a colourful spectrum rather than one single, well-defined, colour. In this sense, Myatt is a living, subversive, prism, transforming the dull monochrome light of ordinary life into a spectrum of vibrant colours that can inspire us, if such vibrant colours resonant with us – if we ourselves are touched by them.

What sometimes confuses us about David Myatt – what confuses, confounds or even irks and angers the Magians and mundanes – is that he does not play by their rules. He does not accept their ethos, their worldview, but has conspired to construct his own – which is not his ethical, revised, Reichsfolk type National Socialism, not his “authentic Islam” of Muslim warriors, not the mysticism of his Numinous Way, and not even the “satanism” of his Order of Nine Angles.

Instead, it is the simple aspiration to change one’s self by direct practical experience; to not be afraid to experience diversity in one’s way of living; to have the capacity to be inspired by – for decades – a numinous, a grand, vision; to possess the ability to perceive, feel, to know, people, Nature, the world, the Cosmos, in their living essence, shorn, divested of labels, terms, categories, assumptions and presumptions; and, finally, it is the ability, the desire, to allow yourself to be changed, transmuted, transformed, by all these things until you finally emerge as a unique individual, a new type of human being, beyond all labels, terms, and categories which others may assign to you or may need to assign to you because you perplex, astound, annoy them and often make them feel quite uncomfortable.

The Myattian Changeling

Thus, such outward changes we might witness, or which we might assume are real, in the person called Myatt – and the few others like him – are not important. They are just signs; waymarkers; bearings taken on the path to Somewhere.

But there is more, and it is this “more” which has tended to make Myatt something of an enigma even to those of us who feel we “know” him and “understand” him and his peregrinations. For despite all the former – or perhaps it is because of all those things – Myatt is still engaged in combat with his life-long enemies. He is still fighting in a real war; he is still a warrior.

It is this, this dedication to fighting such a war, which is the second piece of evidence we need in order to really understand Myatt, and to understand why – even though he is the author of recent poems such as Dark Clouds of Thunder – he has returned to publicly supporting Islam and especially those Muslims who are fighting, in a practical manner, his old and life-long enemies, the Magian, and their Magian ethos.

But it does not – in my view – matter what our own, possibly changing, perception of the perplexing Myatt is, as it most certainly does not matter what the perception the mundanes have of him. What matters are two things.

What he does, on the practical level, to support and to aid his never changed and never changing aims; and what he leaves behind, or creates, which others – such as ourselves – may find useful, in our own, individual, quest, and also perhaps in our own combat against the Magian and their perfidious, anti-evolutionary, ethos, be this combat of ours practical, esoteric, or whatever.

Certainly, Myatt has given us many things, to use – from the sinister, subversive, ONA; to the ethical National Socialism of Reichsfolk; to The Numinous Way; to his Vindex mythos; to the real-life passionate, sensitive, Nature-loving wanderer we find in his poetry and private letters. Some may even find his Islamist writings of some use or of some benefit, as incitement, perhaps, to practical sinister subversion.

Ultimately, though, it is as an example of a changing changeling that we should view him – a traveller, an explorer, whose simple numinous vision may inspire us also.

As Myatt’s friend, the artist and composer Richard Moult wrote, in a review of Myatt’s autobiography, Myngath:

” A man so contradictory and perplexing and enraging to outsiders, whose life has been and is an opportunity to be revelled in and not to be wasted. This work presents aspects of that life (and there is much left unwritten) and is a reminder to all of us who can all too easily lose ourselves in the illusory mundane existence of this present age. Myatt is a traveller in all senses, exploring the uncharted worlds within, around and without us. Perhaps he will one day be understood as the human voyager he is: an example of one nexion of life seeking to understand itself within the infinite cold spaces of the cosmos.”

Richard Stirling
2010 CE (Second Edition)


[1] I am here making the very plausible, and now generally accepted assumption (at least among the Occult cognoscenti) that Anton Long is Myatt’s pseudonym. Myatt himself continues to deny being Anton Long.

[2] From the ONA’s guide to its philosophy:

We see the breakdown, destruction, and the replacement of all existing (and mundane) societies  – by our new progressive societies based on our new warrior tribes – as a necessary prelude to this Galactic aim of ours.Thus, the immediate and intermediate aims of our sinister Way of Life are:

(1) to use our Dark Tradition to create sinister Adepts and, over a long period of causal Time, aid and enhance and create that new, more evolved, human species of which genuine Sinister Adepts may be considered to be the phenotype;

(2) to use the sinister dialectic (and thus Aeonic Magick and genuine Sinister Arts) to aid and enhance and make possible entirely new types of societies for human beings, with these new societies being based on new tribes and a tribal way of living where the only law is that of our Dark Warriors, which is the Law of The Sinister-Numen (see Appendix 1);

(3) to aid, encourage, and bring about – by both practical and esoteric means (such as subversion, revolution, and Dark Sorcery) – the breakdown and the downfall of existing societies, and thus to replace the tyranny of nations and States, and their impersonal governments, by our new tribal societies and our Law of the Sinister-Numen.

[3] Used by Myatt and the ONA, the term Magian refers to the materialism and the abstractions manufactured principally by Yahud, or “the Zionists”, and outwardly manifest in what Myatt, and others, call The New World Order, or the new Amerikan Empire.

According to Myatt, this new Empire is run by, or is under the influence of, Zionists, and four of its distinguishing features – of its Magian ethos – are abstract law (in contradistinction to Myatt’s law of personal honour); democracy (in contradistinction to the leadership principle of clan chiefs); egotistical materialism (in contrast to what Myatt calls the Way of the Warrior); and capitalism, the principle of debt, usury, and mechanistic work in contradistinction to a more numinous, agrarian, artisan, way of life and of working). [Source: Myatt – The Mythos of Vindex, Part Five: Toward the Galactic Imperium.]

However, it seems to me that in recent years the term Magian has acquired a more general meaning among aficionados of the ONA, and now refers to such abstractions as the modern nation-State and, indeed, anything and everything that is of The Old Order, and thus is tied to the causal world-view of the mundanes.

[4] Senholt, Jacob C: Political Esotericism & the Convergence of Radical Islam, Satanism and National Socialism in the Order of the Nine Angles. Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009

[5] This seems obvious when one reads Myatt’s Mythos of Vindex followed by reading some of his recent Islamic works, such as his rather neglected Replies Regarding Islam, and his Islam, National-Socialism, and Honour.

[6] I refer to the re-appearance of Myatt’s Islamist web-sites, as of July 2010 CE – after another apparent hiatus, from whatever cause.

One possible explanation of such a hiatus are the rumours that Myatt – before and during this time and travelling under a false name – visited America in order to set up clandestine ONA cells (or nexions, as the ONA calls them) dedicated to subversive activities. This might conceivably explain why a stridently anti-Muslim opponent of Myatt – describing Myatt as a terrorist – in August 2010 CE offered a USD $10,000 reward for information about Myatt’s whereabouts.

As to the nature of these subversive activities, we can only speculate, but it does seem to me more than just coincidence that recent writings by some ONA people resident in America have been permeated by attacks on the Magian ethos; have approvingly mentioned radical Islam as a modern heresy worthy of being adopted to subvert society; quoted from Myatt’s Islamist writings; and reaffirmed the ONA’s controversial stance that undertaking human culling is a duty incumbent upon every ONA member.

This radical subversive stance is evident, for instance, in the latest (September 2010 CE) edition of the ONA’s in-house journal, Fenrir, published in America – whose articles include a Black Mass of Jihad, the stated heretical intent of which is to “defy the Jewish controlled governments of the world and their interests”.  Interestingly, the text – although probably inspired by Myatt as Muslim – clearly reveals it was not written by Myatt. For instance, the style is most certainly not that of Myatt; Myatt has always, studiously and perhaps pedantically correct from an Islamist point of view, always avoided using the word Israel, preferring instead the ponderous phrase, “the Zionist entity that occupies Filistine,”; and he uses the words Zionists and Yahud and never the word Jews.

Furthermore, one of the main ONA blogs – arguably the most popular – run by two young women resident in California, even announced the publication of this edition of Fenrir with the blurb, ” Happy September 11th! This issue has a current interview with Anton Long. It also features some great articles topical to 9/11…

David Myatt – Philosopher of The Numen

David Myatt, from a painting by Richard Moult

David Myatt, from a painting by Richard Moult

David Myatt – Philosopher of The Numen

During the past three decades, many terms – some of them pejorative – have been used to describe David Myatt. This variety, and the pejorative nature of some of the descriptions of him, is not unsurprising given Myatt’s peregrinations among the religions of the world, given his somewhat Promethean quest to find answers to philosophical and metaphysical questions, and given his former often violent political activism and his involvement with what has been called radical Islam.

However, I consider that the term Philosopher of The Numen is both the most apt, and the correct, term to describe him now, following the completion of his own, unique, weltanschauung, to which he has given the name The Numinous Way, with this weltanschauung deriving from, in Myatt’s own words, his many and varied experiences over the past forty years.

The term Philosopher of The Numen, applied to Myatt, is correct, in my view, because Myatt is now, he has become, only a philosopher, having left behind, discarded, all the many and various other rôles that he had previously assumed and which he is still better known for. A philosopher, only – being no longer involved with or adhering to any religion, and having no political views or association with any political group or organization, nor adhering to, or believing in, any political ideology.

That is, Myatt is now just a philosopher; someone who seeks to understand, and to explain, Being, and beings – Existence, Reality – in a rational manner.

The term Philosopher of The Numen, applied to Myatt, is apt, in my view, because The Numen, in Myatt’s philosophy of The Numinous Way, is the source of the numinous; that which is presenced in our causal phenomenal world, via what Myatt calls a nexion. What is so presenced, is the numinous, the central concept of Myatt’s philosophy.

It is my considered opinion that Myatt’s philosophy of The Numen (otherwise known as the philosophy of the Numinous Way) is his most important work – indeed, his only valuable work – and that all his other previous writings (his poetry excepted), are now irrelevant, be those writings political, or religious, or esoteric; superseded, made irrelevant, by the philosophy he has developed in the past decade, firmly based as his philosophy is on the Western tradition, and giving precedence as it does to the human virtues of compassion and empathy.

The Philosophy of The Numen

In several recent articles – such as Introduction to the Ontology of BeingAcausality, Phainomenon and the Appearance of Causality; and Life and the Nature of The Acausal – Myatt has rationally set forth, as a philosopher should, his own understanding of the nature of Existence.

Indeed, in Introduction to the Ontology of Being, Myatt states, following Heidegger, that philosophy is the ontology of Being, and proceeds to define three types of being: causal being, acausal being and beings having both causal and acausal being.

He then defines what is meant by these three types of being, going on to argue – in that essay and in Acausality, Phainomenon and the Appearance of Causality – that philosophy hitherto has been limited by apprehending being only in terms of causality. This, according to Myatt, is the error of abstraction, and had led to an apprehension of beings in terms of causal separation.

Furthermore, Myatt argues that life – including our own being – cannot be understood in terms of causality, as separate beings, because all living beings have an acausal nature, and which nature is one of being connected to all other living beings via the simultaneity of acausal Time. That is, we, as living beings, are a nexion – a connexion – between causal and acausal. [1]

Myatt then defines a different, new, type of knowing, distinct from the causal knowing of conventional philosophy and empirical science. This other type of knowing, Myatt states, is derived from our faculty of empathy, and it is empathy which, according to Myatt, enables us to apprehend or reveal other life, including other human beings, as that life is; an apprehension which, he maintains, causal abstractions cover-up or hide. It is this empathy – this συμπάθεια – which Myatt makes the basis for this theory of ethics [2], and which empathy, he insists, reveals our true, compassionate, human nature [3], in contrast to the un-numinous, artificial, nature which abstractions have manufactured for or imposed upon us, and which nature gives rise to hubris [4] and which hubris undermines, obscures, or destroys, the numinous.

Myatt concludes his Acausality, Phainomenon and the Appearance of Causality with what amounts to a good summary of his philosophy:

” For human beings, the true nature of being lies not in what we have come to understand as our finite, separate, self-contained, individual identity (our self) but rather in our relation to other living beings, human and otherwise, and thence to the acausal itself. In addition, one important expression of – a revealing of – the true acausal nature of being is the numinous: that which places us, as individuals, into a correct, respectful, perspective with other life (past, present and future) and which manifests to us aspects of the acausal; that is, what in former terms we might have apprehended, and felt, as the divine: as the timeless Unity, the source, behind and beyond our limited causal phenomenal world, beyond our own fragile microcosmic mortal existence, and which timeless Being we cannot control, manufacture, or imitate, but which is nevertheless manifest, presenced, in us because we have the gift of life. “

In respect of politics and conventional religion, Myatt – in his essay From Aeschylus To The Numinous Way – The Numinous Authority of πάθει μάθος – revealing writes that both are founded on abstractions, and thus are un-numinous and can predispose us to commit hubris, and that it is personal πάθει μάθος that is a better guide to knowing and understanding than both politics and conventional religion. Thus, Myatt describes his weltanschauung as the philosophy of πάθει μάθος.

The Philosophy of The Numen in the Western Tradition

In several of his most recent articles [5], Myatt has provided a framework which places his philosophy firmly in the tradition of Western philosophy. Thus, he relates several of his own philosophical concepts to pre-Socratic philosophy, stating that the error of abstraction, of a causal-only apprehension of being, began with Plato’s idea.

In Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions, Myatt writes that:

” …the numinous is what predisposes us not to commit ὕβρις – that is, what continues or maintains or manifests ἁρμονίη and thus καλλός; the natural balance – sans abstractions – that enables us to know and appreciate, and which uncovers, Φύσις and λόγος, and τὸ καλόν, the virtuous beauty known to us mortals as personal honour. “

Thus, for Myatt, both empathy and personal honor express, or manifest – that is, presence – the numinous, and hence are a revealing of The Numen.

Myatt, however, cautions us, at the end of his essay Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions – regarding this framework:

” All these references to Greek terms are just general, common, philosophical reference points – a somewhat academic philosophical framework for aspects of The Numinous Way – provided for those who might be interested and who might find such a conventional framework useful in understanding The Numinous Way, and possibly relating it to other philosophies.”

JR Wright
June 2010


[1] Myatt sets out the axioms of the acausal and the causal in Life and the Nature of The Acausal.

[2] Myatt’s theory of ethics is outlined in Ontology, Ethics and The Numinous Way.

[3] Empathy, according to Myatt, is a practical manifestation of the numinous. See, for example, the section The Cultivation of Empathy in his Three Essays Regarding The Numinous Way.

[4] Myatt’s ideas regarding hubris are contained in several articles of his, including (1) Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions; (2) Homo Hubris and the Disruption of The Numinous; and (3) The Theology of The Numinous Way.

[5] The articles are (1) From Aeschylus To The Numinous Way – The Numinous Authority of πάθει μάθος; (2) Numinous Culture, The Acausal, and Living Traditions; and (3) Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions.

Дэвид Мьятт: Ислам и теория расовой борьбы

Дэвид Вулстон Мьятт (родился в 1950 г.) – британский общественный деятель, переводчик, писатель. С 1967 г. участвовал в британском неонацистском движении. Основатель и лидер влиятельнейшей британской ультранацистской фирмы “Combat 18”, известной своей тактикой городской террористической герильи, крёстный отец мирового хулиганс-движения, ветеран “Арийских Наций”. С момента основания возглавлял Британское Национал-Социалистическое Движение (NSM), был теоретиком арийской расовой войны (RaHoWa).

В конце 1960-х создал оккультный “Орден Девяти Углов” (“The Order of Nine Angles”, ONA), тайное ультраправое герметическое общество т.н. “традиционного сатанизма”, пора расцвета которого пришлась на 1980-1990-е гг. Мьятт прошёл тернистый путь духовных поисков, погружаясь в разное время в даосизм, буддизм, паганизм и христианство (принял монашеское послушание). В те годы Мьятт также изучал и переводил работы древнегреческих поэтов и драматургов Софокла, Эсхила, Гомера, Сапфо.

В 1998 г. Дэвид принял Ислам, взяв духовное имя Абдульазиз ибн Мьятт. А за год до того выпустил три книги: “Практическое руководство к Арийской Революции”, “Крестоносная война против Ислама” и “Сионистское стремление к мировому господству”. С момента обращения он не переставая работает на поприще сближения Новой Правой и протестных мусульманских сил: британских неонацистов и новообращённых радикальных мусульман. Сегодня он является деятелем международного антисионистского движения, развивает и пропагандирует теорию Джихада и террористической практики асассинов, “асассинации”.

Comment: Ислам, национализм, расизм – лишь средства для достижения Цели.

A Portrait of David Myatt

The Green Damask Room

A Portrait of David Myatt by Richard Moult
(2010 CE / 121 Year of Fayen)

Φύσις κρύπτεσθαι φιλεῖ

Myatt – German Wikipedia Article

Editorial Note: Given below is the main text of the article about David Myatt from the German edition of Wikipedia (inlcuding the references). Since it varies quite a lot from the article in the English edition of Wikipedia, it should be of interest to Myatt fans, Myatt critics, opponents of Myatt, and of course to MOACS everywhere.

Abdul-Aziz ibn Myatt (* 1950[1] oder 1952[1]), vormals bekannt als David Wulstan Myatt[2][1] beziehungsweise David William Myatt,[3] ist ein britischer Islamist und früherer Neonazi. Vor seiner Konversion zum Islam im Jahre 1998 war Myatt Anführer des britischen National Socialist Movement (NSM) und ideologischer Kopf hinter Combat 18 (C18).[4] Er gilt als „Beispiel für die Achse zwischen Rechtsextremisten und Islamisten“[4] und eine der wichtigsten Figuren der englischen Neonazi-Szene seit den 1970er Jahren.[2] Er wird meist mit dem okkultistischen Flügel der Neonazi-Bewegung assoziiert.[2]

[Bearbeiten] Biographie

Vor Myatts Hinwendung zum Nationalsozialismus war seine Biographie eher unkonventionell:[2] Myatt wuchs als Kind in Ostafrika und dem Fernen Osten auf, nach eigenen Angaben stammen seine ersten Erinnerungen aus der Zeit in Tanganjika.[2]

Auf der Suche nach dem Modell hinter dem scheinbar zufälligen Weltgeschehen verbrachte er längere Zeit im Mittleren Osten und Ostasien und befasste sich mit westlichen Religionen wie Christentum und Islam und östlichen wie Taoismus und Buddhismus; dabei probierte er das Klosterleben in der christlichen wie auch der buddhistischen Form aus.[2] Im Alter von stieß er auf den Nationalsozialismus, speziell die Vorlagen solcher Mystiker wie Savitri Devi.[2] Myatts Geschichte gilt als typisch für Neonazis der 1960er-Generation.[2]

In den 1970er Jahren war Myatt fester Bestandteil der britischen nationalsozialischen Szene.[2] Er rechtfertigte den Nationalsozialismus mit dem Bezug auf die Natur, da „der arische Nationalsozialismus im Kern in Harmonie mit der Natur wirkt, um weiteren evolutionären Wandel hervorzubringen“.[5] Er war langjähriges Mitglied der Gruppierungen National Socialist Movement (NSM) und Combat 18 (C18); die britische Zeitung The Observer bezeichnet ihn als „ideologisches Schwergewicht“ letzterer.[4][6] Sein Pamphlet A Practical Guide to Aryan Revolution (1997) soll den britischen Neonazi David Copeland inspiriert haben, der 1999 für mehrere Bombenanschläge in London verurteilt wurde,[7] unter anderem einen Nagelbombenanschlag in der Schwulenkneipe Admiral Duncan in der Old Compton Street verübte, bei dem zwei Personen starben und dutzende von Menschen verletzt wurden.[8]

Zu seiner nationalsozialistischer Karriere zählen außerdem Haftstrafen wegen seiner politischen Aktivitäten und Konflikte mit dem britischen antifaschistischen Searchlight Magazine. Wegen seiner angeblichen okkulten Aktivitäten bezeichnete dieses ihn in der Einleitung jedes Berichts als „cat strangler“;[9] er selbst bestritt derartige Behauptungen und forderte jeden, der diese verbreitete, zum Duell heraus; er selbst liebe und respektiere Tiere.[9]

Myatt war der Anführer der Organisation Reichsfolk und publizierte die Magazine The National Socialist, Das Reich und Future Reich. Seine Essays wurden wiederveröffentlicht und auch über das Internet verbreitet. Er soll eng mit dem Order of Nine Angles (ONA), einem neonazistisch orientierten satanistischen Orden, kooperiert haben, und soll mit dessen Gründer oder zeitweiligem Anführer Anton Long[10][11][12][13][14] sowie Stephen Brown,[15] Algar Langton[15] und Christos Beest[9] personell identisch sein, was er jedoch bestreitet[9] und Jeffrey Kaplan für unwahrscheinlich hält.[9]

1998 konvertierte David Myatt zum Islam und nahm den Namen Abdul-Aziz ibn Myatt an,[16] schrieb aber weiterhin neonazistische Texte, die auf den Seiten von Aryan Nations und White Revolution zu finden sind.[16] Nach einem Exposé des Searchlight Magazine über Reichsfolk und den ONA im Jahre 1999, in dem er als der gefährlichste Nazi in Großbritannien bezeichnet wurde, kündigten er und Beest an, in den Untergrund zu gehen.[9] Als Islamist lobt, verteidigte und rechtfertigte Myatt Osama bin Laden und Selbstmordattentate, die er als „Märtyreroperationen“ bezeichnet, so auch die Terroranschläge am 11. September 2001.[16] Unter dem Titel Are Martyrdom Operations Lawful According to Quran and Sunnah? schrieb er „eine der ausführlichsten Verteidigungen von Märtyreroperationen in englischer Sprache“;[16][17] die Hamas soll diesen auch zur Rechtfertigung eigener Aktivitäten herangezogen haben.[16][17] Myatt sieht eine Verbindung zwischen Nationalsozialismus und Islam,[16][5] speziell in der Judenfeindlichkeit rechtsextremer und islamistischer Gruppen,[5] und versucht diese zu verstärken.[16] Allerdings ist „die Ernsthaftigkeit von Myatts Übertritt zum Islam in Frage gestellt und bezweifelt worden, ob er immer noch Moslem ist“.[16]

Während Myatts Einfluss „ursprünglich weitgehend auf ein britisches Publikum begrenzt“ war, erfuhr er nach seiner Konvertierung größere Aufmerksamkeit in arabischen Ländern, und seine Schriften, die „einst als zu esoterisch und intellektuell betrachtet wurden“, finden sich inzwischen auf populären neonazistischen Internetseiten wie Stormfront, Aryan Nations und White Revolution.[5] Daran zeigt sich auch ein wachsendes Interesse an einem Bündnis mit Islamisten seitens der neonazistischen Szene.[5]

  1. a b c Jacob Christiansen Senholt: The Sinister Tradition. Political Esotericism & the Convergence of Radical Islam, Satanism and National Socialism in the Order of the Nine Angles. University of Århus, Århus November 2009, S. 36 (, abgerufen am 17. April 2010).
  2. a b c d e f g h i Jeffrey Kaplan (Hrsg.): David Wulstan Myatt. In: Encyclopedia of White Power. A Sourcebook on the Radical Racist Right. AltaMira Press, Walnut Creek, CA 2000, S. 216 (, abgerufen am 15. April 2010).
  3. Nicholas Goodrick-Clarke: Black Sun. Aryan Cults, Esoteric Nazism and the Politics of Identity. New York University Press, New York, London 2003, ISBN 0-8147-3155-4, S. 216 (, abgerufen am 8. März 2010).
  4. a b c Mark Weitzman: Antisemitismus und Holocaust-Leugnung: Permanente Elemente des globalen Rechtsextremismus. In: Thomas Greven, Thomas Grumke (Hrsg.): Globalisierter Rechtsextremismus? Die extremistische Rechte in der Ära der Globalisierung. 1 Auflage. VS Verlag für Sozialwissenschaften/GWV Fachverlage GmbH, Wiesbaden Januar 2006, ISBN 3-531-14514-2, S. 61 (, abgerufen am 15. April 2010).
  5. a b c d e Mark Weitzman: Antisemitismus und Holocaust-Leugnung: Permanente Elemente des globalen Rechtsextremismus. In: Thomas Greven, Thomas Grumke (Hrsg.): Globalisierter Rechtsextremismus? Die extremistische Rechte in der Ära der Globalisierung. 1 Auflage. VS Verlag für Sozialwissenschaften/GWV Fachverlage GmbH, Wiesbaden Januar 2006, ISBN 3-531-14514-2, S. 63 (, abgerufen am 15. April 2010).
  6. Antony Barnett: Observer review: Homeland by Nick Ryan. In: The Observer. 9. Februar 2003, abgerufen am 15. April 2010 (englisch).
  7. Mark Weitzman: Antisemitismus und Holocaust-Leugnung: Permanente Elemente des globalen Rechtsextremismus. In: Thomas Greven, Thomas Grumke (Hrsg.): Globalisierter Rechtsextremismus? Die extremistische Rechte in der Ära der Globalisierung. 1 Auflage. VS Verlag für Sozialwissenschaften/GWV Fachverlage GmbH, Wiesbaden Januar 2006, ISBN 3-531-14514-2, S. 61f. (, abgerufen am 15. April 2010).
  8. Dozens injured in Soho nail bomb. Abgerufen am 15. April 2010 (englisch).
  9. a b c d e f Jeffrey Kaplan (Hrsg.): David Wulstan Myatt. In: Encyclopedia of White Power. A Sourcebook on the Radical Racist Right. AltaMira Press, Walnut Creek, CA 2000, S. 217 (, abgerufen am 15. April 2010).
  10. Nicholas Goodrick-Clarke: Black Sun. Aryan Cults, Esoteric Nazism and the Politics of Identity. New York University Press, New York, London 2003, ISBN 0-8147-3155-4, S. 218 (, abgerufen am 8. März 2010).
  11. Kerry Bolton: The Numinous Cyclic Theory of David Myatt. Abgerufen am 26. Januar 2010 (englisch).
  12. JRW: The Order of Nine Angles in Historical, and Esoteric, Context. 2009, abgerufen am 26. Januar 2010 (englisch).
  13. Diane Vera: Should Satanists care about the reputation of Satanism?. 2005, abgerufen am 26. Januar 2010 (englisch).
  14. Nicholas Goodrick-Clarke: Black Sun. Aryan Cults, Esoteric Nazism and the Politics of Identity. New York University Press, New York, London 2003, ISBN 0-8147-3155-4, S. 342 (, abgerufen am 8. März 2010).
  15. a b Elizabeth Selwyn: The Right Wing Left Hand Path. In: Black Flame Winter XXIV A.S.. 1990, abgerufen am 25. Januar 2010 (englisch).
  16. a b c d e f g h Mark Weitzman: Antisemitismus und Holocaust-Leugnung: Permanente Elemente des globalen Rechtsextremismus. In: Thomas Greven, Thomas Grumke (Hrsg.): Globalisierter Rechtsextremismus? Die extremistische Rechte in der Ära der Globalisierung. 1 Auflage. VS Verlag für Sozialwissenschaften/GWV Fachverlage GmbH, Wiesbaden Januar 2006, ISBN 3-531-14514-2, S. 62 (, abgerufen am 15. April 2010).
  17. a b JR Wright: David Myatt Biographical Information. The Life and Times of David Myatt. 2005, abgerufen am 15. April 2010 (englisch).

Source: (Der Text ist unter der Lizenz „Creative Commons)

The Numinous Way of David Wulstan Myatt


A Brief Analysis of David Myatt’s Philosophy of The Numinous Way

Introduction: Mystic Philosophy of a Modern Gnostic

The Numinous Way is the name given, by David Myatt himself, to his own particular Weltanschauung, his own perspective about life, which he has expounded in a recent (April, 2009 AD) collection of essays entitled Empathy, Compassion, and Honour: The Numinous Way of Life, writing that these particular essays “represent the culmination of my own thinking, and thus supersede all other essays of mine about, or concerning, The Numinous Way, and what I, previously, called The Numinous Way of Folk Culture.” Thus, the majority of my references are to the chapters, and appendices, of this work (1).

Significantly, Myatt states that:

As for The Numinous Way, I do now incline toward the view that this ethical Way of Life, which I have developed, is now independent of me, a complete philosophy of life, and can and should be judged as all such Ways, all such philosophies are judged, on their merits or their lack of them, independent of the life, and wanderings and mistakes, of those individuals who may have brought such Ways into being, or rather, who have presenced something of the numinous in the causal, just as the life of an artist, while it may or may not be interesting, does not or should not detract from or colour an artistic, aesthetic, judgement of his, or her, works of art.

Myatt’s particular perspective, or philosophy of life – or apprehension, as Myatt himself calls it – is, in my view, fundamentally a mystical one. That is, it is based on a personal intuitive insight about, a personal awareness of, the nature of Reality. This personal insight is that “individual human beings, are a connexion to all other life, on this planet which is currently our home, and a connexion to the Cosmos itself.” (2)

According to Myatt, this awareness is that arising from empathy; more, precisely, from the faculty of empathy, which he explains is an awareness of, and a sympathy with, other living beings (3), and which he defines, in a somewhat technical way, as “a manifestation, an awareness, of our relation to acausality, and in particular as an awareness of the related and dependant nature of those beings which express or manifest or which presence acausal energy and which are thus described, in a causal way, as possessing life” (4). His other, more simple explanation, is of empathy, in relation to human beings, as “our ability to know, to be aware of, the feelings, the suffering, of others.” (5)

This mystical insight of Myatt’s led him, over a period of a decade, to develop and increasingly refine The Numinous Way, and this development and process of refinement was, according to him, inspired and aided by his own personal experiences and by his quest among, and experience of, the religions of the world. As he states (6), his conclusions are:

“The result of a four-decade long pathei mathos: the result of my many and diverse and practical (and, to many others, weird and strange) involvements (political, and otherwise), and my many and diverse and practical quests among the philosophies, Ways of Life, and religions, of the world. The Numinous Way is, in particular, the result of the often difficult process of acknowledging my many personal mistakes – many of which caused or contributed to suffering – and (hopefully) learning from these mistakes.”

These conclusions have led him to reject all the beliefs and views he formerly adhered to, and which he is publicly known for. Among the beliefs and views he has come to reject, as a result of what it is, I believe, accurate to describe as a life long gnostic search for knowledge, and wisdom (7), are National Socialism and its racialist policies, which he had practical experience of, and a personal involvement with, lasting many years.

As Myatt himself claims, his philosophy of The Numinous Way is emphatically apolitical, rejects the dogma prevalent in established religions; rejects nationalism, racialism and racial prejudice; emphasizes and embraces tolerance, and is fundamentally an individual way of life centered on the virtues of empathy, compassion and personal honor (8).

As Myatt states:

“There has been, for me, a profound change of emphasis, a following of the cosmic ethic of empathy to its logical and honourable conclusion, and thus a rejection of all unethical abstractions.” (9)

A Complete Philosophy of Life

In order to qualify as a complete, and distinct, philosophy – in order to be a Weltanschauung – a particular philosophical viewpoint should possess the following:

1) A particular ontology, which describes and explains the concept of Being, and beings, and our relation to them;
2) A particular theory of ethics, defining and explaining what is good, and what is bad;
3) A particular theory of knowledge (an epistemology); of how truth and falsehood can be determined;

It should also be able to give particular answers to questions such as “the meaning and purpose of our lives”, and explain how the particular posited purpose may or could be attained.

What follows is a brief, and introductory, analysis of how Myatt’s The Numinous Way deals with each of the above topics.


Myatt, in the essay Ontology, Ethics and The Numinous Way, states that, according to The Numinous Way, “there are two types of being, differentiated by whether or not they possess, or manifest, what is termed acausal energy”. That is, he introduces the concept of a causal Universe, and an acausal Universe, which together form “the Cosmos”, or Reality itself.

This causal Universe is the phenomenal world known to use via our five senses, and knowledge of this causal Universe is obtained through conventional sciences based upon practical observation (10). The acausal Universe is known to us via our faculty of empathy, since the acausal is the genesis of that particular type of energy which makes physical matter “alive” (11). That is, according to Myatt, all living beings are nexions, which are places – regions (or, one might say, “bodies”) – in the causal Universe where acausal energy is present, or manifests, or, to use Myatt’s term, is presenced. Hence, according to Myatt, “The Numinous Way adds empathy to the faculties by which we can perceive, know, and understand the Cosmos… Empathy is an essential means to knowing and understanding Life, which Life includes human beings…” (12)

In his earlier essay, Acausal Science: Life and The Nature of the Acausal, Myatt gives a little more detail as to the nature of acausal being, that is, the nature the acausal itself and of acausal energy.


The ethics of Myatt’s Numinous Way derive from empathy, and in the section Ethics and the Dependant Nature of Being of the chapter Ontology, Ethics and The Numinous Way it is stated that:

“The faculty of empathy – and the conscious understanding of the nature of Reality – leads to a knowing, an understanding, of suffering. Part of suffering is that covering-up which occurs when a causal denoting is applied to living beings, and especially to human beings, which denoting implies a judgement (a pre-judgement) of such life according to some abstract construct or abstract value, so that the “worth” or “value” of a living-being is often incorrectly judged by such abstract constructs or abstract values.”

From a knowing and understanding of suffering, compassion arises, and:

“Empathy is thus, for The Numinous Way, the source of ethics, for what is good is considered to be that which manifests empathy and compassion and honour, and thus what alleviates, or what ceases to cause, suffering: for ourselves, for other human beings, and for the other life with which we share this planet. Hence, what is unethical, or wrong, is what causes or what contributes to or which continues such suffering.”

Furthermore, Myatt defines honor (or, more precisely, personal honor) as an ethical means to aid the cessation of suffering (13) and thus as “a practical manifestation of empathy: of how we can relate to other people, and other life, in an empathic and compassionate way”.

In addition, it is worth noting that Myatt views what he calls ‘abstractions’ as immoral, since abstraction obscures, or cover-ups, the essence, the being – the reality – of beings themselves. That is, such abstractions undermine, or replace, or distort, empathy, and thus distance us from life, from our true human nature, and lead us to identify with such abstractions instead of identifying with, sympathizing with, living beings. (14)


In Ontology, Ethics and The Numinous Way, Myatt writes:

“For The Numinous Way, truth begins with a knowing of the reality of being and Being – part of which is a knowing of the dependant nature of living beings.”


“There is… a fundamental and important distinction made, by The Numinous Way, between how we can, and should, perceive and understand the causal, phenomenal, physical, universe, and how we can, and should, perceive and understand living beings. The physical world can be perceived and understood as: (1) existing external to ourselves, with (2) our limited understanding of this ‘external world’ depending for the most part upon what we can see, hear or touch: on what we can observe or come to know via our senses; with (3) logical argument, or reason, being a most important means to knowledge and understanding of and about this ‘external world’, and a means whereby we can make reasonable assumptions about it, which assumptions can be refuted or affirmed via observation and experiment; and (4) with the physical Cosmos being, of itself, a reasoned order subject to laws which are themselves understandable by reason. In this perception and understanding of the causal, phenomenal, inanimate universe, concepts, denoting, ideas, forms, abstractions, and such like, are useful and often necessary.” (15)

Hence, Myatt conceives of there being two distinct types of knowing. That of the causal Universe, which derives from our senses and from practical science, and that of living beings, which derives from our empathy with such living beings, from a knowing that we are not separate from those living beings, but only one manifestation of that acausal, living, energy which connects all living beings, sentient and otherwise. (16) This second type of knowing derives from empathy, and is one means whereby we can apprehend the acausal, which is the matrix, The Unity, of connexions which is all life, presenced as living-beings in the causal. (17)

According to Myatt:

“The error of conventional philosophies – the fundamental philosophical error behind abstractionism – is to apply causal perception and a causal denoting to living being(s).” (18)


The primary goal is seen as living in such a way that we, as individuals, cease to cause suffering to other life. This means us using, and developing empathy, and thus changing – reforming – ourselves.

“How can we develope this faculty [of empathy]? How can we reform ourselves and so evolve? The answer of The Numinous Way is that this is possible through compassion, empathy, gentleness, reason, and honour: through that gentle letting-be which is the real beginning of wisdom and a manifestation of our humanity. To presence, to be, what is good in the world – we need to change ourselves, through developing empathy and compassion, through letting-be, that is, ceasing to interfere, ceasing to view others (and “the world”) through the immorality of abstractions, and ceasing to strive to change or get involved with what goes beyond the limits determined by personal honour.” (19)

Why should we pursue such a goal? Myatt answers, in a rather mystical and gnostic way, that:

“Empathy, compassion, and a living by honour, are a means whereby we increase, or access for ourselves, acausal energy – where we presence such energy in the causal – and whereby we thus strengthen the matrix of Life, and, indeed, increase Life itself. Thus, when we live in such an ethical way we are not only aiding life here, now, in our world, in our lifetime, we are also aiding all future life, in the Cosmos, for the more acausal energy we presence, by our deeds, our living, the more will be available not only to other life, here – in our own small causal Time and causal Space – but also, on our mortal death, available to the Cosmos to bring-into-being more life. Thus will we aid – and indeed become part of – the very change, the very evolution of the life of the Cosmos itself.”

The Acausal and The Cosmic Being

Myatt’s concept of what he terms the acausal is central to understanding his philosophy of The Numinous Way. He conceives of this acausal as a natural part of the Cosmos, which Cosmos he defines as the unity of the physical, causal, Universe, and of the acausal Universe. This acausal Universe has an a-causal geometry and an a-causal time, and there exists, in this acausal Universe, a-causal energy of a type quite different from the physical energy of causal Space-Time, which causal energy is known to us and described by causal sciences such as Physics. (20)

This acausal energy is, according to Myatt, what animates physical matter and makes it alive, and thus he conceives as life in the causal, physical, Universe as a place – a nexion – where acausal energy is “presenced” (manifested) in causal Space-Time. Hence, all living beings are, for Myatt, a connection, a nexion, to the acausal itself, and thus all living beings are connected to each other. This connectively is felt, revealed to us, as human beings, through empathy (21). Compassion is knowing, and acting upon, this connectivity of life, since “our very individuality is a type of abstraction in itself, and thus something of an illusion, for it often obscures our relation to other life…” (22)

The acausal is thus the matrix of connectivity, where all life exists in the immediacy of the moment, and where causal abstractions, based on finite causal thinking, have no meaning and no value.

Myatt conceives of what he terms a Cosmic Being, which is regarded as the Cosmos in evolution, becoming sentient through the evolution of living beings. That is, the Cosmic Being is itself a type of living entity, manifest (or “incarnated”) in all living beings, including ourselves, and Nature. (23)

“The Cosmic Being….. is not perfect, nor omniscient, not God, not any human-manufactured abstraction. That is, it is instead a new kind of apprehension of Being: a Cosmic one, based upon empathy, and an apprehension which takes us far beyond conventional theology and ontology.” (24)

Thus, this Cosmic Being is not to be viewed in a religious, theological, way, as some kind of deity, for we are part of this Being, as this Being is us and all other life, changing, evolving, coming-into-consciousness (25).

Pathei Mathos

One phrase which frequently occurs in Myatt’s writings about his Numinous Way – and which he often uses in his private correspondence and his autobiographical essays – is the Greek term πάθει μάθος. Myatt, in his own translation of The Agamemnon by Aeschylus, translates this as learning from adversity. Pathei Mathos is how Myatt describes his own strange personal journey, his gnostic search for knowledge, wisdom and meaning, and his ultimate rejection of the various beliefs, ideologies, and religions, he studied and embraced in the course of this four decade long journey.

A large part of this learning from adversity is, for him, firstly an acknowledgment of his personal errors in adhering to and identifying with various “abstractions” – which he admits caused or contributed to suffering – and, secondly, the sometimes painful and difficult personal process of learning from these mistakes and thus changing one’s outlook and beliefs in an ethical way.

As Myatt states:

“In essence, there was, for me, pathei mathos. Due to this pathei mathos, I have gone far beyond any and all politics, and beyond conventional religion and theology toward what I believe and feel is the essence of our humanity, manifest in empathy, compassion, personal love and personal honour. Hence, I cannot in truth be described by any political or by any religious label, or be fitted into any convenient category, just as no -ism or no -ology can correctly describe The Numinous Way itself, or even the essence of that Way. Therefore, I believe it is incorrect to judge me by my past associations, by my past involvements, by some of my former effusions, for all such things – all the many diverse such things – were peregrinations, part of sometimes painful often difficult decades-long process of learning and change, of personal development, of interior struggle and knowing, which has enabled me to understand my many errors, my multitude of mistakes, and – hopefully – learn from them.” (26)

In addition, he does not make any claims for his Numinous Way, other than it represents his own personal conclusions about life.

“The Numinous Way is but one answer to the questions about existence; it does not have some monopoly on truth, nor does it claim any prominence, accepting that all the diverse manifestations of the Numen, all the diverse answers, of the various numinous Ways and religions, have or may have their place, and all perhaps may serve the same ultimate purpose – that of bringing us closer to the ineffable beauty, the ineffable goodness, of life; that of transforming us, reminding us; that of giving us as individuals the chance to cease to cause suffering, to presence the good, to be part of the Numen itself.” (27)


This short overview of Myatt’s Numinous Way reveals it as a comprehensive and, in my view, rather original, moral philosophy with an ethics and a praxeology which, while having some resemblance to those of Buddhism, are quite distinct by reason of (a) how Myatt relates, and defines, empathy and honor, and how such honor allows for the employment, in certain situations, of reasonable (“honorable”) force (28), and (b) how Myatt views human life in terms of the acausal, and as a means for us to “reform and evolve” ourselves.

The goal of The Numinous Way is seen as us, as individuals, becoming aware of and having empathy with all life, and this involves us using and developing our faculty of empathy, being compassionate, and thus increasing the amount of life, of acausal energy, in the Cosmos, leading to not only the evolution of life, but also to a cosmic sentience, which we, when we are empathic, compassionate and honorable, are part of and which we can become aware of.

In addition, as his many autobiographical essays and his published letters reveal (29), The Numinous Way – as outlined in the recent compilation The Numinous Way of Life: Empathy, Compassion, and Honour – has no relation whatsoever to any of Myatt’s previously held political views and beliefs. Indeed, Myatt is quite clear that he regards both race, and “the folk”, as abstractions which, like all abstractions, obscure and undermine the numinous and which are detrimental to empathy and compassion and, ultimately, unethical and therefore dishonorable. (30) Thus, and rather confusingly given the terminology, this new apolitical Numinous Way – with its emphasis on personal, ethical, change and the cessation of suffering – is completely distinct from his much earlier, now rejected, philosophy which he first called “Folk Culture” and then called The Numinous Way of Folk Culture.

Thus, The Numinous Way, as expounded recently and as developed by Myatt in the past two years, is not only a rejection of all of those previously held beliefs and views of his, but possibly also, as he himself claims, a new moral way founded on his own learning from his experiences and errors.

JR Wright
April 29, 2009 AD


1) This work (currently an e-text in both html and pdf formats) appears in some editions under the alternative title The Numinous Way of Life: Empathy, Compassion, and Honour. In addition to citing this work, I have, on occasion, referred to recent private correspondence between Myatt and myself (both written, and e-mail) where he elucidates certain matters in response to a particular question, or questions, of mine.

Myatt admits that, after his conversion to Islam, he did continue to develop and refine this Numinous Way, spurred on by his experiences in the Muslim world, and it was these experiences – and his study of Islam – which significantly contributed to him expunging what he called the “unethical and dishonourable abstractions of both race and the folk from this philosophy.” Private e-mail from Myatt to JRW, January 7, 2009

2) An Overview of The Numinous Way of Life
3) In Compassion, Empathy and Honour: The Ethics of the Numinous Way
4) Ontology, Ethics and The Numinous Way
6) Introduction, Empathy, Compassion, and Honour: The Numinous Way of Life
7) A Gnostic is someone who seeks gnosis – wisdom and knowledge; someone involved in a life-long search,a quest, for understanding, and who more often than not views the world, or more especially ordinary routine life, as often mundane and often as a hindrance. In my view, this is a rather apt description of Myatt.
8) Refer to Frequently Asked Questions About The Numinous Way and An Overview of The Numinous Way of Life
9) Introduction, Empathy, Compassion, and Honour: The Numinous Way of Life
10) Refer to the section Ontology and The Numinous Way in the chapter A Brief Analysis of The Immorality of Abstraction, and also to Myatt’s earlier essay Acausal Science: Life and The Nature of the Acausal which is referenced in that chapter.
11) A Brief Analysis of The Immorality of Abstraction
12) A Brief Analysis of The Immorality of Abstraction
13) An Overview of The Numinous Way of Life
14) Refer to Myatt’s recent essay, A Change of Perspective, dated 2454949
15) A Brief Analysis of The Immorality of Abstraction
16) Refer to An Overview of The Numinous Way of Life and Ontology, Ethics and The Numinous Way and also Presencing The Numen In The Moment
17) A Change of Perspective. Also, private e-mail from Myatt to JRW, April 23, 2009
18) A Brief Analysis of The Immorality of Abstraction
19) An Overview of The Numinous Way of Life
20) Acausal Science: Life and The Nature of the Acausal
21) Private e-mail from Myatt to JRW, January 29, 2009
22) An Overview of The Numinous Way of Life. See also The Numinous Way and Life Beyond Death
23) Ontology, Ethics and The Numinous Way. Also, private e-mail from Myatt to JRW, February 2, 2009
24) Ontology, Ethics and The Numinous Way
25) Private e-mail from Myatt to JRW, February 2, 2009 and private letter from Myatt to JRW, which he dated 23.iv.09 (CE)
26) Presencing The Numen In The Moment
27) The Empathic Essence
28) Refer to An Overview of The Numinous Way of Life and also The Principles of Numinous Law
29) Among his dozens of recent autobiographical essays are the following:

So Many Tears
Love, Deities and God: Redemption and The Numinous Way
An Allegory of Pride and Presumption
One Simple Numinous Answer
The Empathic Essence

I have collected some of his personal letters in a pdf file entitled The Private Letters of David Myatt, Part 1
30) Refer to Frequently Asked Questions About The Numinous Way, where Myatt writes that “such a concept as “the folk” now has no place in The Numinous Way…” See also The Development of The Numinous Way and Other Questions and especially Questions About Race, The Folk, and The Numinous Way where it is stated:

“Race, the concept of the folk – and all that derives from such things (such as racism, racialism, racial prejudice, and nationalism) – have no place in The Numinous Way. Such things – such abstractions – are the genesis of suffering, and thus contradict the very essence of The Numinous Way.”